• The Journal of Korean Philosophical History
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• no.39
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• pp.29-52
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• 2013

Philosophy of respect righteousness advocated by Nammyung points to what first needs to be done to drive social changes. It is consistent with the Confucianism, which views the world from within oneself. After all, developing a proper view of the society starts from looking at oneself in the right perspective. The view that personal cultivation can develop into cultivation and eventually reform of the entire society is also present in Confucius' belief that one can only be at peace after disciplining oneself and observe good manners only after perseverance. Also, one can lead the world in peace only after disciplining one's body and mind. In other words, it suggests that individuals and the community where they belong to are not independent from one another. Rather, individuals gather to create a society and righteous individuals are the basis for righteous society. These principles of social system in Confucianism can be understood as a mutual or layered division and integration. The society is not conflicted with individuals or the nation but rather perceived as moral communities to co-exist. Hence, power of execution observed in the philosophy of respect and righteousness by Nammyung is identical to power of execution applied to the society. The power of execution shows up as 'the execution of righteousness' in Nammyung's philosophy of respect and righteousness. It is also demonstrated in the acts by Nammyung's disciples when the nation was at crisis. This is what differentiates Nammyung's new-Confucianism in Joseon Dynasty from Toegye or Yulgok as he tried to deliver 'the execution of righteousness.' It does not mean that neo-Confucian scholars did not emphasize the importance of execution, but Nammyung, in particular, warned how deceitful ideological or inner-directed thinking can be since they fail to come up with concrete solutions to social issues. In summary, Nammyung's moral discipline and training based on respect and righteousness cannot be evaluated in a state of vacuum separate from social and historical aspects but under the context of enlightening virtue and social execution. This can draw the conclusion that Nammyung's execution of respect and righteousness is in the starting point of the realistic 'theory of social reform' for creating a better world.

• The Journal of the Korea Contents Association
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• v.22 no.2
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• pp.135-146
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• 2022

This study examines the practice of maeul community media as follows; Who, why, and how the role of participants is related to the operation of maeul community media, and the participation requirements. For this purpose, the maeul newspaper published in rural areas was approached by ethnographic Research, and participation observation, in-depth interview, and content analysis were performed. In conclusion, it was confirmed that harmonious participation of residents is the core condition of maeul community media practice. Residents' participation is based on the requirements of spontaneity, openness, talent donation, and local relationship. Spontaneity is a desire and effort for the activation of the community as a member of the local community. Openness is related to the operation structure of maeul community media where anyone can freely participate. Talent donation is based on their experience, knowledge, and expertise as a concrete practice of resident participation. Local relationship is the network of community that connects spontaneity and practice, and the operating structure of maeul community media. These requirements should be operated positively to ensure the function of maeul community media and sustainability.

• Journal of the Korean Geographical Society
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• v.50 no.6
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• pp.677-694
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• 2015

This paper aims to discuss and develop theories of social sustainability as an alternative of urban development, recognizing that urban development paradigm needs to turn to the qualitative perspective. Urban development in Korea has mainly focused on quantitative expansion disregarding qualitative development so far. Korean cities has achieved the quantitative accumulation of wealth due to the strategy. However, as a result, it is also certain that socio-economic problems such as urban poverty, social polarization, deterioration of welfare and quality of life are getting more serious. In the context that social sustainability meets social needs of urban residents based on equity and focuses on social development, it has an important meaning in relation of social and economic problems such as inequality and distribution of urban development. Furthermore, social sustainablity can foster urban residents' endogenous capability and governances. The importance of social sustainablity has been standed out and its concept and practical problems have been discussed diversely among researchers in the Western advanced countries for the last decade. However, social sustainability is still unattractive and its institutional strategy are insufficient in Korea. Concepts and practical problems of social sustainability have implications on the development path of Korean cities which have been accumulated contradiction due to the quantitative development for a long time.

• Korean Journal of Social Welfare
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• v.52
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• pp.171-200
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• 2003

Social workers' behaviors in their organizations are governed not only by explicit rules but by implicit rules. This study aimed to measure the extent that the implicit rules exist in social work agencies, and to assess the impact of the implicit rules on the degree of social workers' devotion, burnout, and satisfaction in their own work places. This study also endeavored to search any sort of sanctions that agencies apply against workers who refused to follow implicit rules in their organizations, along with any harms and/or benefits which organizations may experience according to the extent that the implicit rules exist. The results showed that the implicit rules do not exist so much in social work agencies in Korea. Not so many sanctions in the organizations were not found against workers who violated the implicit rules. The amount of implicit rules, however, affected the degree of damages that organizations sustained. The more implicit rules exist in the organizations, the higher was the level of social workers' devotion, burnout, and dissatisfaction in the work places. The impact of implicit rules was powerful in a few areas of work. That is, social workers were required to do whatever things at hand rather than carrying out professional tasks only. Social workers were also asked to stay way beyond the closing hour. The explicit rules were dominant in the area concerned with social work ethics. Some strategies to substantiate social work practice were suggested on the basis of careful examination of the powerful implicit rules.

• The Journal of the Convergence on Culture Technology
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• v.7 no.4
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• pp.351-361
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• 2021

The purpose of this study is to provide basic data for resolving individual and regional health inequalities by identifying factors that affect healthy living practices, and to protect the access to health equity and the access to health equity and the people's right to health. Raw data from the 2019 Community Health Survey were used, and descriptive statistical analysis and multivariate logistic regression analysis were performed using SAS 9.4 and IBM SPSS ver. 21. The healthy living practice rate was 33.8% overall, and there was a difference of 11~20% by region. In terms of individual factors, healthy living practices were significantly different in gender, age, occupation, sleep time, subjective health status, and subjective stress level. In the interpersonal factor, there was a difference in social activity for healthy living practice, and in the community factor, positive attitude toward the local physical environment, annual unsatisfied medical care, and use of health institutions were significant. In order to increase the practice of healthy living by region based on the research results, comprehensive policies and cooperative measures that can be approached at the individual, social and national level should be implemented along with specific strategies.

• Journal of the Korean Geographical Society
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• v.40 no.2 s.107
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• pp.172-186
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• 2005

I examine in this paper how the contemporary sacredness of Mt. Chirisan has been modified through the reworking of the embodied experiences of the mountain. 1 examine the theme of escapism through the cases of mountain men and Chonghakdong. The two mountain men, Huh Man-Soo and Ham Tae-Sik, tacitly suggested a modem aesthetic and environmentalist view of nature by articulating a typical form of appreciating nature in a transition period from pre-modern to modern society. Mountain men mediated their own personal dreams of revitalizing the Taoist utopian place with their social practices of modernizing and democratizing the appreciation of nature. Ultimately, the appearances and practices of mountain men symbolize the end of the pre-modern geographical imagination of the mountain as distinctive plate outside society (real world). Therefore, the vision of modem civic-national landscape, national park, was made concrete at the very site where the people's dreams of utopia, the inherited sacredness of the mountain and people's religious beliefs in its protective power were terminated.

• Korean Journal of Social Welfare
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• v.53
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• pp.231-255
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• 2003

The purpose of this study was to determine the effectiveness of social work intervention for the family caregivers of the older persons with stroke. Twelve caregivers were assigned to either a treatment group or a control group. The treatment group intervention consisted of 8 weekly, 2-hour sessions which included education, peer and professional support, individual counselling. Wilcoxon test of the pretest and posttest scores of the two groups showed that those in the treatment program experienced significant decrease in caregiving burden and loneliness compared with caregivers who received no intervention. They also experienced increase in self-esteem, self-efficacy in dealing with caregiving tasks, satisfaction with a relationship with the care-receiver, emotional support. Most of these intervention effects were maintained in the 3-month follow-up measurement except loneliness and the caregiver-carereceiver relationship. Caregivers in the treatment group showed overall satisfaction with the program and willingness to continue to attend in the interventions. Based on these findings, implications for social work practice including self-help groups, psychotherapy for the caregivers, expanding social work intervention for the family caregivers of the older persons were discussed.

• Journal of Korean Philosophical Society
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• v.146
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• pp.79-114
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• 2018

In this article I investigate the critical fundamental truth of the practical philosophy of Kim Doo-Huhn who has not become known in our Korean society but should be paid respect at any cost in the history of practical philosophy, and whom we should take the important case of a philosophical lesson, focused on 'the Dialectic of Theory of Value' which makes up an essential framework of his practical philosophy.

• Journal of Christian Education in Korea
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• v.72
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• pp.25-48
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• 2022

This essay is a critical study of the three models of practical theology that emerged in the second half of the 20th century: the critical correlational model (Sherrill, Browning), the hermeneutical model (Groome, Gerkin), and the faith community formation model (Westerhoff, Campbell). This essay first explores the central ideas of practical theologians who adhere to each of the three models and focuses on Christian education, pastoral counseling, and homiletics. This essay then critically evaluates the three models in accordance to the following four themes: how practical theology has 1) responded to the challenges of postmodernity, 2) engaged in dialogue with different types of theology, 3) participated in interdisciplinary dialogue, and 4) understood Christian practice. In conclusion, this essay suggests that the essential tasks of contemporary Christian education as practical theology include: 1) providing an active response to many challenges of postmodern, postsecular, postdigital, and posthuman era, 2) engaging in interactive dialogue with diverse forms of theology, and 3) facilitating interdisciplinary dialogue based on transversal rationality, and 4) establishing of the concept of Christian practice at the individual, ecclesial, social, public, ecological, and digital levels.

• Korean Journal of Social Welfare
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• v.60 no.1
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• pp.103-125
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• 2008

Recently, it has been observed that social workers in Korea face diverse difficulties in designing social work programs. These difficulties require researchers to conduct a study on the contextual features of the difficulties. This study is to analyze the characteristics of the social work program proposals on the basis of program components. Research method used in the study is content analysis. Two researchers developed the analytic tool based on literature review and a pilot test, and analyzed 73 proposals submitted to a private welfare foundation from nationwide social work agencies in 2005 and 2006. As a result, although each program was designed in a proposal according to standardized form, there were creative diversities in designing social work programs. In addition, there were confusions in the three areas: conceptual and logical confusion, research and analytical confusion, and concrete and procedural confusion. Finally the researchers suggested several tasks and recommendations for the areas of research, education, and practice to solve these confusions in Korea.